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Thera 1.70: Punna
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(70):Punna Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =70. Puṇṇa= Reborn in this Buddha age in the Sunāparanta country, at the port of Suppāraka,1 in the family of a aristocrat, he was named Puṇṇa. Arrived at years of discretion, he went with a great caravan of merchandise to Sāvatthi, when the 71 Exalted One(Buddha) happened to be there. And he went to hear the Lord(Buddha) at the Vihara(monastery) with the local lay-followers. There he believed, and left the world(for monkhood). And for a time he won favour among the teachers and preceptors by his skill in dialectic. Then one day he went to the Lord(Buddha), and asked for a lesson, so that he, hearing propositions pairwise, might after that go to live in Sunāparanta. To him the Exalted One(Buddha) uttered a 'Lion's Roar' of a lesson, to wit: 'Now there are objects, Puṇṇa, cognizable by the eye, etc.'2 So Puṇṇa departed, and studying concentration and insight, acquired the three forms of higher cognition. When he won arahantship(enlightenment) he won over many people to the faith, even 500 lay-monks and as many lay-sisters. And as he lay near final death he declared aññā''(supreme attainment)'' in this verse: ---- 70 Sīlameva 11 idha aggaɱ paññavā pana uttamo|| Manussesu ca deve su sīlapaññāṇato jayan' ti.|| || ---- 70 Only virtue here is highest; but the wise man is supreme. He who wisdom has and virtue, He among men and gods is victor.3 ---- 1 Cf. Mahāvaṃsa (Geiger's translation), 54, n 8. 2 This is told in the Sutta on Puṇṇa's lesson (Majjh., iii. 267 ff.; Saŋy., iv. 60; also Divyāvadāna, 37-39). 'Pair-wise' in the text is yamaka. Judging by the context in the 'lesson,' compared with the method used throughout the book of the Yamakas (Abhidhamma-Piṭaka), this means that the thesis is stated, and is then followed by either its converse or other logically contrasted form. 3 This forms a verse in Sīlavā's poem (CCXLI., verse 619). There is a greater simplicity in this stanza, about the diction and the ideas, as of a man who had spent his life giving simple teaching in ethics to rough rustic audiences, such, as one gathers, he would meet in Sunāparanta. The Lord(Buddha) led him to expect rough treatment at their hands (Majjh., loc. cit.). The rhythm above almost parallels the Pali: Sīlam eva idha aggan, paññavā pana uttamo, etc. ---- =1.7-10 70 Commentary on the stanza of Puṇṇatthera= The stanza starting with Sīlameva constitutes that of the venerable Thera Puṇṇa. What is the origin? He also, having done devoted service toward former Buddhas, accumulating good deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a brahmin family in a world devoid of any Buddha (buddhasuñña) ninety one aeons (kappa) ago from now. On having come of age, he reached perfection in all the brahmin lore, came to see disadvantage in sensual pleasures, gave up his household life, renounced the world, became an ascetic recluse, built a leaf-cottage in the region of Himavanta and made his residence there. Not far from the site he was staying, in a certain mountain slope a silent buddha became afflicted with ailment and passed away completely into nibbāna; at the time of his parinibbāna, there shone a great light. On having seen it, he went about here and there by way of investigating, saying to himself: “How, indeed, this light has happened?” saw the self-awakened silent buddha, who had entered parinibbāna on the mountain slope, gathered together sweet scented firewood, cremated his de adbody and sprinkled sweet-scented water (on the ashes). There, a young divinity stood in the sky and said thus:– “O good man! Well done, well done; by you much meritorious deed well conducive towards the attainment of excellent existence had been fulfilled by producing (pasavanta) the same; on that account, you will spring up but in excellent existences (sugati); your name will be “Puṇṇa (full),” also. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings and was reborn in a wealthy householder’s family in the port (paṭṭana) of Suppāraka in the district (janapada) of Sunāparana when this Buddha arose. His name was Puṇṇa. On having come of age, he took the guise of a merchant and went to Sāvatthi together with a large caravan (sattha). On that occasion also, the Blessed One was residing at Sāvatthi.Then, he went to the monastery along with devotees who were citizens of Sāvatthi, listened to the truth (dhamma) in the presence of the Master, aptly gained pious faith, became a monk, and conducted his life (vihāsi) winning the hearts of (ārādhento) of his teachers and preceptors by doing duties appropriately assigned (vattapaṭivatta) to him. He one day approached the Master, and said thus:– “Venerable Sir! It would be good for me; May the Blessed One instructed me with brief advice, having heard which, I would dwell in the district of Sunāparanta.” To him, the Blessed One gave such a teaching as has begun with: “O Puṇṇa! There are, indeed, physical forms, to be recognised by eyes,” made him roar the roar of a lion and released him. He paid his homage to the Blessed One, went to the district of Sunāparanta, and while living in the port of Suppāraka, indulged himself in the development of calmness (samatha) and spritual insight (vipassanā) and visualised the three sorts of super-science (vujjā). Hence, has it been said in Apadāna:– “Depending on the slope of a peak, there lived inside the hill, a self- made undefeated silent buddha; that buddha became afflicted with ailment. There was a shouting out (panāda) at all times in the environs of my hermitage. When the silent buddha passed away to nibbāna, there arose a shining light (āloka). All over the dense forest, bears (accha) wolves (koka), hyenas (taracchaka), the hairy (vāḷā) maned lion (kesarī) all of them roared at all times. On having seen that omen of danger (uppāta), I went to the mountain slope, where I saw the self-awakened silent buddha, the invincible, who had entered nibbāna. The passed-away invincible resembled the sovereign Sal tree simply full of flowers, similar to the rising sun (sataraṃsī), like unto flame-free embers. Having collected full quantity of dry- grass and firewood, I made a funeral pyre there. Having well made a funeral pyre, I cremated the body. Having cremated the body, I sprinkled down sweet-scented water, well. A divine creature (yakkha) stood in the sky seized the name at all times. Whatever duty to the self-made great sage had been fulfilled by you, you, O Sage! Should always be known by the name of Puṇṇaka. Having passed away from that body, I went to the divine world. There the divine-made sweet scent showered from the sky. There also my name, then, was Puṇṇaka. Whether having become divine or human, I had my intentions fulfilled. This is my last; the last rebirth has happened. Here also, I am named Puṇṇaka; the name makes itself manifest. Having had the self-awakened Buddha, Gotama, the Bull amongst the Sākiyans, I live canker-free having had all- round knowledge of the cankers. It was ninety one aeons (kappa) ago, from now, that I did the deed, then, I do not remember any evil existence; this is the fruitful result of that tender duty to the body (tanukicca). My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, the Thera made many men (manusse) specially become pious in the dispensation (sāsana). Consequently men to the extent of five hundred and women to the tune of five hundred acknowledged themselves as male and female devotees, respectively. There, he had a fragrant chamber (gandhakuṭi) named Candanamāḷa (Sandal-wood hall), Built of red sandal wood, and invited the Glorius One by means of flower messenger (pupphadūta) thus:– “May the Master, together with five hundred bhikkhus(monks) accept the hall (māḷa).” The Blessed One, by means of His magical powers went there together with that number of bhikkhus(monks), accepted the sandal-wood hall and returned even before the sun had risen. Subsequently, at the time of his complete passing away (parinibbāna) uttered a stanza in order to make manifest his Arahantship (aññā). 70. ”Here, moral precepts, even, is foremost (agga); the possessor of knowledge, however, is the most excellent. Both among human and divine beings there is victory owing to moral precepts and clear knowledge (paññāṇa). There, Sīlaṃ is to be construed thus:– by the stand in morality (sīlaṭṭha) is moral precept (sīla); by the sense of establishment as well as by the sense of concentration (samādhāna); thus, is the meaning. Indeed, moral precept (sīla) is the support (patiṭṭha) of all qualities (guṇa); on that account, (Buddha) said thus:– “Sīle patiṭṭhāya naro sapañño (having his support on moral precept (sīla) a man equipped with knowledge).” He puts together (samādahati) as well; he makes that unbeset with (avippakiṇṇa) body and word; thus, is the meaning. Aggaṃ means: That this self-same sīla (moral precept) is foremost of all qualities owing to being the origin (mūla) and because of being foremost (pamukha). Accordingly (Buddha) said: “Tasmātiha tvaṃ bhikkhu(monk) ādimeva visodhehi kusalesu dhammesu. Ko cādi Kusalānaṃ dhammānaṃ sīlañ ca suvisuddhan” ti, “Pātimokkhanti mukhaṃ etaṃ pamukhametaṃ” ti ādi. “O bhikkhu! Therefore, here, you should purify but the beginning of good deeds. What is, then, the beginning of good deeds? It is sīla, the well-purified.” Pātimokkha, code of monk’s morality, (a compact collection of disciplinary rules as contained in the Vinaya piṭaka); thus, this is face (mukha), this is foremost (pamukha), as well, the beginning (ādi). Idha conotes just an indeclinabel praticle (nipāta). Paññavā means: endowed with knowledge (ñāṇa). Uttamo means: he is the best, the excellent; he shows the best condition of wisdom (paññā) even, by individual (puggala) decision (adhiṭṭhāna). Indeed, wisdom (paññā) is superior to good deeds. Now he shows that state of being foremost and best of morality (sīla) and wisdom (paññā) owing to circumstantial reson (kāraṇa) as: “Manussesu ca devesu sīlapaññaṇato jayaṃ, also, which means: Moral precept and clear-knowledge being the cause, there is victory over the opposite and conquest of sensual depravity (kāmakilesa); thus, is the meaning. The Commentary on the stanza of the Thera Puṇṇa is complete. The Commentary on the Seventh Chapter is complete. ----